(PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel


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  • Grundlinien der Philosophie des Rechts
  • Georg Wilhelm Friedrich Hegel
  • English
  • 21 October 2020
  • 9780195002768

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  1. says: (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel

    (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel Ê 0 read read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel Among the pantheon of philosophers Hegel is one of the most intimidating His very name evokes fear the towering behemoth of

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    characters Grundlinien der Philosophie des Rechts Georg Wilhelm Friedrich Hegel Ê 0 read (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel THIS BOOK IS BORING I READ 3 PAGES THEN I SAID IM TIRED OF THIS

  3. says: read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel Ê 0 read (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel

    (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel Possibly the most morally repugnant treatise on political theory this side of Leviathan Hegel's Philosophy of Right is ost

  4. says: Georg Wilhelm Friedrich Hegel Ê 0 read read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel characters Grundlinien der Philosophie des Rechts

    (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel Ê 0 read For a book that is wrong about almost everything it is remarkable how much I enjoyed itMuch ado is made about Hegel's impenetrable style but after one gets used to it it isn't all that bad in itself But it relates to the German philosopher's tendency to be vague where precision is needed and to emphasize holistic

  5. says: characters Grundlinien der Philosophie des Rechts (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel

    (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel While I cannot say that I fully agree with his views on Religion and the State just look at the nutty things that religious folk believe these days? I do think that his sections on democracy could be construed as somewhat implicitly fascistic Here we see the birth of the Continental Tradition in many ways It was not Descartes or Kant but Hegel who first truly understood the promise of constructing a World Philosophy from the Enlightened

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    Georg Wilhelm Friedrich Hegel Ê 0 read (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel The Philosophy of Nature allowed Hegel to don the hat of a natural scientist and the Philosophy of Right introduces us to Hegel the politician and lawyer Hegel is never at his most intolerable than when he leaves the realm of speculative philosophy for other disciplines in order to apply his philosophy and make it absolutely comprehensive This is usually when he is the most arrogant and the most annoyingly tediousHege

  7. says: characters Grundlinien der Philosophie des Rechts read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel Ê 0 read

    (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel I read this book for David Schweickart's course on Social and Political Philosophy during the second semester of 19801 at Loyola University Chicago Previously I'd read Hegel's Phenomenology of Mind and his Logic only Like the former unlike the latter Philosophy of Right is a relatively easy read Unlike the Phe

  8. says: (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel

    read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel Ê 0 read characters Grundlinien der Philosophie des Rechts With Outlines of a Philosophy of Right 1821 German philosopher Hegel published a book that was to be used as the b

  9. says: (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel

    characters Grundlinien der Philosophie des Rechts Georg Wilhelm Friedrich Hegel Ê 0 read read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel Lots of good stuff lots of garbage

  10. says: (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel Ê 0 read characters Grundlinien der Philosophie des Rechts

    characters Grundlinien der Philosophie des Rechts (PDF/EPUB) [Grundlinien der Philosophie des Rechts] ë Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel Ê 0 read At the heart of Hegel’s Elements of the Philosophy of Right 1821 is a conception of reason as a normative social institution The practical use of reason in dealing with daily life is the peculiar human game of acting in accordance with laws—even those only taken true by convention This rule directed behaviour consists of giving and asking for reasons a judging their appropriateness b justifying acts and assertions one has c

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Grundlinien der Philosophie des Rechts

free read Grundlinien der Philosophie des Rechts 100 The last work published in Hegel's lifetime is a combined system of moral political philosophy or a sociology dominated by the idea of the state Here Hegel repudiates his earlier assessment of the French Revo. The Philosophy of Nature allowed Hegel to don the hat of a natural scientist and the Philosophy of Right introduces us to Hegel the politician and lawyer Hegel is never at his most intolerable than when he leaves the realm of speculative philosophy for other disciplines in order to apply his philosophy and make it absolutely comprehensive This is usually when he is the most arrogant and the most annoyingly tediousHegel s political philosophy is a bizarre amalgam of collectivism and monarchy It is bizarre because its application and actual practice seems altogether paradoxical and ludicrous Hegel sees the monarch as the embodiment of the will of the state the state is the very manifestation of God and the spirit in the world and in history The church instead of being a moral check for the state is simply a tool in its hands and must have blind allegiance The people according to Hegel cannot be trusted with democracy not that I totally disagree so he has accorded to the monarch the embodiment of his collectivist fantasy The people have some voice as public opinion but only after education or re education that conditions them to the monarch and his role as their sovereign voice Apparently Hegel does believe in constitutionalism and branches of government but not as checks and balances that would destroy Hegel s vision of unity That unity is embodied in the monarch and maybe to some degree in a cabinet of advisers Hegel says the citizens are capricious but one must assume the sovereign monarch is not Exactly how the sovereign monarch is to be kept in check is not altogether clear Presumably he will naturally be dedicated to the constitution and his advisers He will have to be a Hegelian I assumeIf no one as yet sees the problem with Hegel s politics I am afraid there is a problem with your judgment While I certainly agree that the masses of people are often idiotic as a majority and often unruly the idea that any monarch can be trusted to be less so is incredibly naive history is full of examples otherwise Hegel s system does look incredibly like Fichte s system as laid out in the Characteristics of the Present Age a work I detested If you want to know what Fichtean and Hegelian society would look like imagine a colony of ants that s it just a colony of ants That is Fichte s and Hegel s ideal society If this brings images to mind of a bunch of goose stepping storm troopers it does that to me as well Oh the irony And yet Hegel still believes that his system embodies some kind of freedom Hegel was sadly deluded This book has the most obvious examples of what Kierkegaard disliked about Hegel collectivism statism arrogance system building etc I certainly would encourage people who read this to read Kierkegaard he is uite the opposite of Hegel I would also highly recommend William Stringfellow Stringfellow is the most astute at showing why collectivism and statism should not ever be confused with divine authority I give this book two and a half stars There are still some elements of the idealist dialectic in here I find interesting and there s an interesting section on the rather intriguing notion of punishment as a right That is something I have never considered before

read ✓ PDF, DOC, TXT or eBook Ê Georg Wilhelm Friedrich Hegel

free read Grundlinien der Philosophie des Rechts 100 Lution as a a marvelous sunrise in the realization of liberty Rejecting the republican form of government he espouses an idealized form of a constitutional monarchy whose ultimate power rests with the soverei. With Outlines of a Philosophy of Right 1821 German philosopher Hegel published a book that was to be used as the backbone of a series of lectures In the book he deals with the foundations of Recht hard to translate in English since it comprises subjects like Right Government and Law And as Hegel already developed his philosophical system of Absolute Knowledge ie the foundation of and the method to truth he tries to fit social aspects such as Law Government and Religion into his metaphysical worldview Not that he has to work hard to accomplish this in his first book Ph nomenologie des Geistes 1807 he already explained how the social world of Man comprised the final stages of Geist becoming Self Conscious of Absolute Knowledge So in that sense Outlines of a Philosophy of Right is just a specific elucidation of his earlier ideas It is also the second and last book that Hegel published in his life all later works are posthumously published and suffer from the flaws typical of such works It is hence much better both in uality and uantity than for example his Philosophy of History 1832 As with all his works Hegel sets out from the most basic ideas and then tries to build up a system of knowledge through the use of his own logical apparatus This means in effect that he takes very simple notions and analyzes in minute detail how they relate both to our own consciousness and to the external world In this process he finds continuous contradictions mostly having to do with the interplay between abstractness and concreteness of ideas To resolve these contradictions reuires Hegel to find out how the concrete idea is a particular manifestation of the abstract idea and how the abstract idea emerges out of particular phenomena and subsumes these phenomena under it This in general is called Hegel s dialectic and it is much fruitful to view his logic as 1 an analysis of concepts and 2 as a resolution of contradictions arising out of metaphysical distinctions subject object and universal particular Hegel operates on Aristotelean logic uses Kant s metaphysics principles of existence and epistemology theory of knowledge and builds his own logical apparatus to answer uestion of Being Truth and Knowledge Usually people explain this method with the terms thesis antithesis and synthesis but these concepts were never uttered by Hegel himself and although helpful to explain the general movement of his developing process of Knowledge it is also highly ineffective to illustrate the exact meaning of Hegel s systemAnyways the above is the foundation and cornerstone of all of Hegel s works and I think it is the key to unlock his otherwise ungraspable ideas What has all this to do with Right you might ask To explain how a State should function ideally and given time will function inevitably Hegel starts with analysing the most basal concepts that underlie all of this He thus starts with the most abstract principles underlying law and right and his starting point is the concept of property This is the most basic idea and it is a necessary idea for all of our social life is based on the fact that what we do in the world is appropriating objects Not allowing subjects to appropriate objects is a non starter This then brings Hegel to the uestion of how to manoeuvre through this situation we have multiple subject appropriating all kinds of objects and this is bound to lead to strife and struggle Here the notion of a contract develops and it is again a necessary condition for social life But again something new follows from this when people willingly enter into contracts with other people there is both a possibility that they lie their way into a contract that they weren t bound to stick to anyways and a possibility that one or of the contractors break their promise So we stumble onto the notion injustice And injustice is the point where abstract right transforms into morality Although here a linguistic remark is necessary In his philosophy and in this book Hegel is talking about two types of morality The first type is morality in the subjective sense which Hegel names Moralit t and refers to the personal sphere of acting in the world The second type is morality in the objective sense which Hegel names Sittligkeit and refers to the cultural societal sphere of acting in the world Both types have to be translated into the English Morality which then loses an important distinction Anyway Hegel explains how injustice transforms into subjective morality and how this personal sphere of acting has three dialectical distinctions And here again English seems to be problematic since Hegel dinstinguishes Vornemen from Meinen but which in English both fall under Intention In the first case the intention has to do with meaning to do something planning In the second case the intention has to do with setting a purposeful goal for oneself and acting on it Hegel s analysis of subjective morality starts with the intention of planning to do something and it s antithesis Schuld which again is problematic in English since the German word captures both the English guilt and blame With the notion of meaning to do something intentionality in the juridical sense enters the scene And this distinguishes us according to Hegel not according to modern day biologists from animals With the intention to do something comes the concept of being responsible for one s actions hence the uestion of guilt and blame We only reserve exceptions for children and people who are mentally diseased Second this acting of people in the personal sphere falls under a higher notion that of the second type of intention the setting of a goal and the acting on this goal intentionality in the philosophical sense This means basically that human beings feel desires and urges which motivate us to act and the overarching goal of these desires and urges is well being We want to be healthy and happy and so we want to fulfil our desires This is Hegel s breaking point with Kant Kant s ethics was basically a secular monkish life suppressing all desires and urges and only act on what Reason tells us are acts that are compatible with a metaphysical universal moral Law For Kant freedom is discipline being an autonomous individual that is guided by reason But Hegel rejects this outright for Hegel freedom is not suppressing your desires and urges since the existence of these is a sign that they are worth something worth acting on But this doesn t mean that Hegel is an Epicurean in the sense that we a good life is a life in which we just act on all our urges No the dualism between intentionality and well being leads to a new step in the process a new dualism that between the notion of the good a notion that arose from the former dualism intentionality and well being and conscience To see why this is so one has to understand that the dualism the good conscience is the stepping stone to the third and final sphere of Right that of morality in the sense of socialcultural morality We want to live a good life to literally be good and our instincts point us the way to this But we also form part of social groups and a broader general culture which confronts us with other human subjects who basically have the same intentionality And the presence of others gives rise to a strife between our own instincts and living a peaceful life So there is metaphorically some sort of inner voice a consciousness that criticizes our intentions and desires For Hegel the resolution of this antinomy between the good and conscience is the starting point of Right in the social and cultural sphere And the fundamental unit here is the family The family constitutes two people a man and a woman who wilfully give up their own being and create through marriage a new life a unit of social life Within this social unit there are clear rules and distinctions the man acts externally he works and earns income he interacts with the world while the woman acts internally she does the household and raises the children The family thus is the building block of social life and is a manifestation of the resolution of the conflict between being good pursuing personal well being and conscience accounting for different needs and perspectivesThe family is a unit since it possesses shared property wealth and common goals raising children And this second point the existence of children is the transformation from the family life into social life proper Hegel claims that children are the manifestation of families falling apart children are raised and then enter families of their own breaking up the original family and creating new ones Add to this the man s task of interacting with the objective world ie other people and here we have a civil society in which people of all walks of life deal with each other in order to accomplish personal goals and aims For Hegel this sphere of life consists of 1 economics the system of desires leading to the manifestation of labour 2 jurisdiction justice as law culminating in the court and 3 the police and corporations The police which meant something different from what it means to us is basically the system of education poverty assistance health care guardianship of people who fail in life and international trade needed because wealth accumulates and poverty ensues For Hegel this is all private not public in the trend of caritas than the modern social welfare state Besides the police civil society consists of corporations again meaning something else for Hegel than for us groups of people gathering around common interests offering protection to its members building and defending professional honour and cultivating competence and skills ie offering education and internship to prospective members Hegel sees these corporations basically guilds as the second moral root besides the family since they basically act as mediators and middling force between different interests within society In short the corporations are crucial for economic development and social peaceBut now we stumble unto a new dualism that between the family representing the country where morality is cultivated and civil society representing the town where labour and capital are produced kick starting a new dialectic process Civil society is a manifold while the family is a single unit the family is a subjective existence while society consists of objective entities This has to be resolvedAnd this is the final stage in Hegel s analysis and development of Right here the State emerges as true and actual foundation wahrer Grund of town and country It is this final part in Hegel s book his description of the State and its various functions that forms the starting point for Marx later critiue of Hegel To see why Marx felt so alienated pun intended by Hegel s description one has to understand that what Hegel describes as the ideal State is a close approximation of the Prussian state This led many people contemporary Arthur Schopenhauer being the first and Karl Popper one of the most prominent to claim that Hegel was a sell out Their claim is that Hegel fitted his conception of the ideal State to the Prussian state in order to please the authorities and allow him his professorship in Berlin I think there is a different reason much less basal than this for the similarities between the Prussian state and Hegel s ideal State but first lets see what Hegel s ideal State isHegel distinguishes three components 1 internal constitutional law 2 external constitutional law and 3 World History Internal constitutional law is the goal of the state ie the general interest as such as manifested in the State and its reconciliation with particular interests which form the substance of the State These laws are the abstract reality of the State and are necessary as fixed determinations of State powers In other words the State is a knowing and willing entity it knows what it wants in general known purposes guiding principles and laws and it knows the specific circumstances and relations in which its subjects act In short the State is an entity in itself and for itself it is a Spirit Geist The way that the State operates is as follows it has the power to determine the general ie it is lawgiver it has the power to subsume the specific under the general ie it governs and it has the power of subjectivity as determination of will ie it has a monarch who decides wills Hegel s ideal State conseuently consists of 1 two chambers one of landed nobility and one of businessmen that legislate 2 a government people by intelligentsia and jurists and 3 a monarch who agrees on all governmental actions and only steps in as decisive power in case of conflict or inaction But the monarch has another function within the State as well The State as single subject finds out that the world consists of a manifold of other States Here we see again the single breaking apart into the many when the subject sees itself as a mere object among many and here we see again the resolution of the problem laying in the subject being reflected on itself as object ie the unification of subject and object of the single and the many of the universal and the particularIn normal language we would say that the State finds itself on the geopolitical stage and has to deal with other states These states relate to one another and hence have to communicate It is here that Hegel sees the monarch as mouthpiece of the State uite literally since Hegel sees the State as an organism in itself very Hobbesian It is the monarch that decides on the interaction between his State and other states and he can use diplomacy war peace and treaties as means to navigate these waters And this stage is at the same time the transformation from the internal workings of the State the State as subject to the external workings of the State the State as object A State wants to be recognized as such by other States and in its relations with other states of which the major modes are war and peace it builds relations on the principles of social morality Sittligkeit Ie it protects the institutions and the rights of private persons of both itself and other States even in war and it protects the international peace In its geopolitical dealings the State completes itself it becomes one both subject and object and as such is an elemental part of history It is here at the final state of the development of the State that Hegel brings up his theory of World History For Hegel history is not just a series of historical facts there is an underlying principle that guides historical development and this principle is the realization of Freedom by the World Spirit the Absolute ie God Throughout history societies come and go but each plays a particular role on the world stage the idea of Freedom develops itself both as Idea and as reality So we see a series of civilizations developing the notion of subjective freedom with Ancient Greece as starting point and the Roman world as formalizers of this concept With the spread of Christianity the subject gains infinite subjective value being a partaker in God s creation even being created in the image of God and through the rise and fall of feudalism and Luther s uprising the notion of individual freedom becomes reality The Enlightenment and the French Revolution then objectify this freedom in the world and failing in this the successive Prussian State unifies both the Christian idea of subjective freedom and the German practice of actual freedom through the laws government constitution and morality that Hegel sketches in this bookSo we see here how the fundamental principles underlying the State form both the end point of a dialectical process as sketched in the book and how this ideal State forms the basic entity the culmination of the World Spirit manifesting itself in World History So Right History Metaphysics and Logic are all interrelated and are all the same end point viewed from different perspectives of the same fundamental process of development of God And now we can immediately see how Schopenhauer and Popper succumbed to the fallacy of hasty generalization It is easy to claim that Hegel bent over backwards and took care that his ideal State would be approved of by the Prussian authorities And perhaps there is a kernel of truth in this Hegel wrote in the aftermath of the devastating Napoleonic Wars and the huge changes taking place all over Europe some revolutionary instigated a reactionary clampdown in the various European states So maybe Hegel was afraid of losing his job being censured for a long time or simply afraid of retaliations Who knowsOther critics view Hegel s perspective on civil society and family life as conservative sometimes even reactionary and in general undemocratic True Hegel clearly states how democracy is the rule of the mob and how the political tradition of Rousseau was wrong in viewing representative democracy as the best form of government Hegel sees freedom lying in Building personal education and cultivation and not in personal freedom to do what one wants In other words Hegel subjects the individual to the collective both in politics and in morality Culture is the manifestation of the Zeitgeist of a particular civilization and can or should neither be escaped from nor changed Only World Historical figures can change the times and it is not up to human beings but to God to manifest himself through a hand picked individual Sounds familiar Read the New TestamentSo yeah Hegel is nationalistic in seeing the Prussian State as the culmination of history and the closest approximation of the ideal State he cuts democracy from society places the monarch on top of things and sees both the aristocracy and the bourgeoisie as cultivators and educators of the plebs But this view is one sided and it overlooks some fundamental differences between Hegel s ideal State and Prussia which are mostly never mentioned by people eager to project onto Hegel some sort of proto totalitarian philosophy One difference between Prussia and Hegel s state is that the Prussian state was very reliant on forceful suppression of the people and saw the bureaucracy and the army as its most important organs Hegel s State regards all aspects of social life and Hegel sees the State as an emergent sphere from both family and business country and town Second the Prussian state clearly saw its subjects as mere subjects while Hegel continuously emphasizes in all of his works how individual freedom in spirit and in practice is the foundation of the world This means that eg laws have to reflect this personal freedom and cannot be totalitarian by definition It also means that any suppression of human desires and needs goes against the idea of freedom something that Kant clearly didn t see And third Hegel criticizes contemporary intellectuals who proclaimed that the law is justified by the strongest personsclass he calls this fanaticism and flabby mindedness The remaining three paragraphs can be found in my comment on this review

characters Grundlinien der Philosophie des Rechts

free read Grundlinien der Philosophie des Rechts 100 Among the most influential parts of the philosophy of GWF Hegel 1770 1831 were his ethics his theory of the state his philosophy of history The Philosophy of Right Grundlinien der Philosophie des Rechts 1821. Possibly the most morally repugnant treatise on political theory this side of Leviathan Hegel s Philosophy of Right is ostensibly an account of the modern state but it is in fact a collection of cheerleading anthems for power by an evil pedant desirous of the destruction of our species There are three agonizing sections The first is about how as a particular human being you are contradictory and therefore untrue in contrast the state being the embodiment of contradictionless Reason is true hence you have rights insofar as it pleases the state and there s a hefty price to pay you have to conform to society Hegel here takes up the classic right wing position of how you have to earn your way into civil society the following dialectical stage by conforming to one of its institutions eg the military which he thinks should consist of a standing army and he says only analytical ie freedom loving thinkers will argue against the evil of a standing army which happens to be the entire Enlightenment tradition see eg James Madison Federalist No 42 or the corporation which Hegel thinks should be the only vehicle for rights What should be striking you by now and what immediately struck me was how much closer this treatise is to present day US political norms how we in effect have a standing army how we in fact get our rights from the dialectical mediation of corporate insurance companies etc than those outlined in Locke s Second Treatise ie the treatise that the US is actually supposed to be in support of as a culture but with the simple fact that Turner owns a third of the nation we are obviously sitting upon Hegel s lap who also mentions how the infinite will as far as property ie things goes cannot be infringed upon To highlight the contrast observe Locke said representing the liberal and Enlightenment tradition that the state exists for its citizens as a means Hegel says here that the state is an end in itself and that it exists for itself nevermind those ghostly particulars ie citizens Enlightenment said individuals are ends in themselves According to the over generous every kind interpretation of Hegel is over generous interpretation of Allen Wood Hegel thinks that the citizen is neither an end nor a means but a member of the organic unity What Hegel means by organic unity is a state where no individual rights are asserted Hegel is against social contract theory such as Locke s simply to the extent that it proclaims the rights of individuals For Hegel there are no rights for individuals except what they can find by conforming to the institutions provided by the state again note the unbelievable likeness to US neoliberalism here The next section is simply Hegel s denunciation of Kantian secular ethics insofar as they are secular and rational and suggests that there is nothing ethical here because here there are only individuals thinking for themselves What brazen stupidity So with a real big hint Hegel titles the next section Ethical Life This is the largest section and there are again three sections because there were two things that made Hegel orgasm the state and threes proof enough that the man s books should be distrusted The first section is on the Family with a long sub section on how women are inferior to men And so the man must run away from the feminine element of the family which in the Phenomenology is called the realm of the living dead Hegel s poetic take on the female spirit and be robbed and exploited in the marketplace This section is Civil Society and it contains the theoretical foundation for much of what Friedman and Rand were to satanically spew on to the public in the twentieth century specifically corporate externalities Private actions become a contingent matter that passes out of my control and which can wrong or harm other people or actually does so Hegel with Rand in paragraph 299 says that the means for organizing society can be mediated by one of two things money or the slave whip He also advocates ethical egoism calling anything else like Kantian ethics merely formal ie non objective Why do Rand and Hegel think this Hegel speaks for everyone on the bourgeois Right when he says Subjective selfishness turns into a contribution towards the satisfaction of the needs of everyone else Imagine if BP used this uote in their defense though it takes an even greater stretch of the imagination to think BP would ever be tried for their criminal negligence because of Hegel s defense of externalities previously cited Hegel s dialectical totality is in fact simply the totality of bourgeois hatred for humanity and excuses for their crimes The last section is about the State proper Hegel talks about how the rabble must be controlled or at least organized and that means lots of testing standardized testing Actually not only can you find Bush s No Child Left Behind in these pages but also the Bush Doctrine itself see paragraph 335 Hegel s intellectual attraction stems from his ability to dialectically unfold the hidden relations between everything the book s merit is in fact how successful that declared philosophical goal is one can see where all the thoughts and opinions of the Right come from But it is morally worse than Leviathan for the simple reason that at the very least Hobbes gives the citizen the right of self defense even before her monarch Hegel agrees with Rousseau in that death row inmates should be celebrating their freedom One cannot help thinking of how GULAG inmates with Hegelian futility wrote birthday cards to Stalin The Enlightenment was well aware how much dangerous the modern state with its corporations would be compared with the absolutism of the divine right monarchy Jefferson warned us but it seems we have heeded the likes of Rand a true Hegelian instead